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My grandmother was a ‘Sherlock Holmes of Yiddish song,’ but she couldn’t solve the mystery of antisemitism
(JTA) — When I was younger, my family sang Yiddish songs at almost every holiday and gathering.
Funny songs, sad songs, songs about love, about the Holocaust, about hunger, about labor and resistance — the usual Yiddish fare. My Bubby, Chana Mlotek, a Yiddish archivist and ethnomusicologist, collected hundreds of them with my Zeyde, Yosl Mlotek, who became known as the address for Yiddish in America. Nobel laureate Isaac Bashevis Singer called them “the Sherlock Holmeses of Yiddish folk songs” for their investigations of Jewish music.
We would gather by the piano in my grandparents’ living room in the Bronx, with the piano being helmed by my Bubby, sometimes my great-aunt Malke Gottlieb (with whom my Bubby compiled a collection of songs from the Jewish ghettos), then my father, then my uncle. Eventually each of the eyniklekh — the grandkids — would have to sing in Yiddish.
Of course, I didn’t recognize until I got older that Yiddish songs are an incredible porthole into history, while also testifying to the vivaciousness of a people nearly destroyed and a culture almost erased. It’s through these lyrics and other stories from my grandparents that I learned the history of our people and the faith we had in America, “Dos Goldene Land,” where immigrants came to escape religious persecution. One famous song, in particular, was about the tragic letdown of this promise.
“The Ballad of Leo Frank” was about the Jewish factory manager from Atlanta. In 1913, a 14-year-old employee at his pencil factory named Mary Phagan was found dead. Frank was accused of her murder on flimsy evidence.
After a trumped-up trial, a biased jury found Frank guilty after four hours of deliberation. The case was retried, and appealed before the United States Supreme Court, without success. Hundreds of thousands of petitions were sent to Gov. John Slaton of Georgia, who eventually commuted the death sentence to life imprisonment. But months later, a bloodthirsty gang, who were later to inspire the resurgence of the Ku Klux Klan, kidnapped Frank from jail and lynched him.
Thanks to Yiddish music, we knew all these facts. The painful details of the Frank case were heard in melancholic Yiddish songs like “The Ballad of Leo Frank” and “Lebn zol Columbus” (“Long Live Columbus”), which we as children crooned around the piano in the living room of my Bubby’s apartment.
“A bilbl hot men oysgetrakht / Oyf undzern a yidl” — they made up a blood libel about one of our Jews — goes the lyrics from one of these songs.
We sing these songs to learn about our history, hoping never to repeat it. But just a couple weeks ago, antisemitic mobs weren’t just part of a songbook. They were here, right in the heart of New York City.
Frank’s story is the subject of a new revival of a Broadway musical, “Parade,” starring Ben Platt, which opened this month at the Bernard Jacobs Theatre. During previews, members of a neo-Nazi group called The National Socialist Movement rallied outside the theater, handing out leaflets and accusing Frank of being a pedophile and a murderer. Mostly, they were there to stoke fear and rekindle the same Jew hatred that cost Frank his life more than a century ago.
This is only the latest example of what has been an alarming growth of antisemitism in the United States. Jews who grew up learning (or singing) about blood libels in Russia have always slept with one eye open, haunted by the fear that antisemitism would rear its ugly head here, too.
Just last week as I entered the subway in midtown Manhattan, I was verbally accosted by a man who lowered his shirt collar to show me his swastika tattoo. And so the story goes.
As Passover approaches, the words of the Haggadah come to mind: “b’khol dor vador” — in every generation. In every generation, enemies emerge and the responsibility to rekindle learning and reclaim identity falls upon us, each in our own unique way.
It feels fitting then that my grandparents’ anthology is now accessible to a whole new audience.
The Yosl and Chana Mlotek Yiddish Song Collection at the Workers Circle went live this week. It is a searchable, comprehensive database of Yiddish music and song, spanning centuries, genres, artists and more, bringing my grandparents’ anthologies online. Hundreds of Yiddish songs, including the Leo Frank ballad, can be freely accessed thanks to a thorough digitization process overseen by my brother, Elisha Mlotek, who served as creative director for the website.
Sponsored by the Mlotek family, this new website is a loving collaboration between the Arbeter Ring (Workers Circle) and the Mlotek family and will ensure Yiddish song and in turn Jewish history never cower in the face of prejudice. As Elisha describes the music collected on the website, “It is an essential record of our people — the richness and resilience of our culture.”
My grandfather died in 2000. Chana died in 2013, at age 91. Bubby’s piano now lives in my father’s office at the National Yiddish Theatre Folksbiene, but we still come together around song. (In fact, it was my cousin Lee who recently reminded us of the Leo Frank song he learned from my uncle in an Arbeter Ring shule, or school.)
This Thursday my Bubby’s sons, her grandchildren and even some of her great-grandchildren will participate in a tribute concert to her at the YIVO Institute of Jewish Research, where Chana served as the music archivist for decades. The in-person free concert, presented in collaboration with Carnegie Hall and which can be streamed digitally, will include family friends who also happen to be some of the most special Yiddish singers of the day, including Joanne Borts, Sarah Gordon, Elmore James, Daniella Rabbani, Eleanor Reissa, Lorin Sklamberg and Steven Skybell, who played Tevye in “Fidler Afn Dakh,” the Yiddish production of “Fiddler on the Roof.”
Now is as welcome a time as any to celebrate Jewish life, learn a Yiddish song and discover the lessons of history along the way.
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The Jewish Bund Was Popular — But It Couldn’t Save Lives Like a Jewish State Could
Participants with Israeli flags look at the landmark Birkenau extermination camp gate in Auschwitz Museum – former Nazi German Concentration Camp during the International March of the Living (MOTL) in Oswiencim, Poland on April 14, 2026. Photo by Dominika Zarzycka/Sipa USA via Reuters Connect
If you are a fan of klezmer music, you may be familiar with a catchy up-tempo Yiddish song “Barikadn” (barricades), recorded by the popular band The Klezmatics. The song is about a strike by workers in the Polish city of Łόdź, in which men, women, and children join together to erect barricades in the streets of the city.
Barikadn was popular with the Bund (General Jewish Labour Bund), a secular Marxist Jewish political movement established in 1897 in Vilna (then in the Russian Empire), just two months after the First Zionist Congress was held in Basel, Switzerland.
The Bund was one of the first socialist political movements in Russia. It played an important role during the lead up to the Russian revolution, but disbanded in the early 1920s, in response to pressure from the Communist Party. However, it continued to be an influential Jewish voice in Poland and Lithuania until the outbreak of World War II.
The Bund promoted the use of Yiddish, rather than Hebrew as a Jewish national language. The concept of “doikayt” (Yiddish for “hereness”) was a central feature of Bundist ideology. It discouraged Jewish nationhood (Zionism), advocating instead for Jewish communities to remain dispersed but culturally autonomous and politically engaged within their host countries.
Before the outbreak of World War II, the Bund was the most popular Jewish political force in Poland, with a party membership of close to 100,000. Its members were central to the vibrant secular Yiddish cultural life of pre-war Poland. However, as recorded by Yad Vashem, the Bund suffered the same fate as all the Jews of Poland. Only 1,000 members survived the war.
Today, in the aftermath of October 7, and now the Iran war, the Bund is enjoying something of a revival, as exemplified by Molly Crabapple’s new book Here Where We Live Is Our Country: The Story of the Jewish Bund. The book highlights the universalist hope of Bund ideology, versus the perils associated with following the Zionist plan, including eternal war with Israel’s Arab neighbors and an increasingly chauvinist agenda.
Crabapple’s book has received a number of positive reviews, including one in The Forward and another in The Guardian (“For Leftist Jews the Bund is a Model”). However, one reviewer in Commentary Magazine has pointed out the fatal flaw in the Bundist program. He writes “We’ll never know if the Holocaust would have happened as it happened had there been a State of Israel at the time. Instead, the Holocaust happened during the time of the Bundists. That isn’t to blame them, obviously, for what happened. It is merely to say that Bundism wasn’t a plan for Jewish survival.”
As noted earlier, very few of the Bundists survived the Holocaust, so we don’t really know their views in the aftermath. However, Isaac Deutscher was a prominent Polish-Jewish socialist, writer, and journalist, a biographer of Trotsky.
Before World War II, Deutscher opposed Zionism as economically retrograde and harmful to the cause of international socialism. But after the Holocaust he regretted his pre-war views, saying, “If, instead of arguing against Zionism in the 1920s and 1930s, I had urged European Jews to go to Palestine, I might have helped to save some of the lives that were to be extinguished in Hitler’s gas chambers.”
The Bund wasn’t a plan for Jewish survival. Zionism was, and still is. Unlike other nationalisms, modern Zionism is a survivalist imperative, a rescue mission. In this, it has been remarkably successful; a refuge for Jews from the DP camps of Europe, from the Arab/Muslim world, and from the Former Soviet Union.
Jacob Sivak, a Fellow of the Royal Society of Canada, is a retired professor, University of Waterloo.
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Tidbits: Traces of a ghetto bunker uncovered in Będzin, Poland
Tidbits is a Forverts feature of easy news briefs in Yiddish that you can listen to or read, or both! If you read the article and don’t know a word, just click on it and the translation appears. Listen to the report here:
אַ גרופּע אַרכעאָלאָגן, וואָס האָט געהאַלטן אין מיטן אויסגראָבן אַ בונקער פֿון דער צווייטער וועלט־מלחמה אינעם פּוילישן שטעטל בענדין, האָט אַנטדעקט שפּורן פֿון אַן אונטערערדישן באַהעלטעניש און טונעל, וואָס ייִדן האָבן געניצט קעמפֿנדיק קעגן די דײַטשן אין 1943.
„מיר האָבן אַנטדעקט שטיינערנע טרעפּ, וואָס פֿירן אַרײַן אין אַ באַהעלטעניש אונטער אַן אַמאָליקער געבײַדע,“ האָט די אַרכעאָלאָגישע פֿירמע „וויקאָפּ נאַ פּאָזיאָמיע“ געמאָלדן אויף פֿייסבוק. זיי האָבן אויך אַנטדעקט אַ טונעל, וואָס האָט געדינט ווי אַ זיכער אָרט אונטער ד׳רערד.
די אַרכעאָלאָגן האָבן געזאָגט, אַז זיי האָבן זיך געריכט צו געפֿינען „אַרכעאָלאָגישע עלעמענטן“ אָבער זענען געווען דערשטוינט, וואָס אַלץ האָט זיך אַזוי גוט פֿאַרהיט. אינעם טונעל קען מען נאָך זען די פֿריִערדיקע הילצערנע פּאָדליגע און שפּורן פֿון די ווענט.
דער בונקער איז גלײַך לעבן דעם „הויז פֿון די געטאָ־קעמפֿער“, וואָס געפֿינט זיך הײַנט אויף 24 רוטקאַ־לאַסקיער גאַס. בשעת דער צווייטער וועלט־מלחמה, ווען די נאַציס האָבן פֿאַרטריבן די ייִדן אין געטאָ, איז דער בנין געוואָרן דאָס געהיימע פֿאַרזאַמלונג־אָרט פֿון די ציוניסטישע יוגנט־גרופּעס און דער „ייִדישער קאַמף־אָרגאַניזאַציע“. די מיטגלידער פֿון דער אָרגאַניזאַציע, מיט פֿרומקע פּלאָטניצקאַ בראש, האָבן דורכגעפֿירט אַ ווידערשטאַנד אין אויגוסט 1943, בעת די דײַטשן האָבן אָנגעפֿירט מיט די לעצטע דעפּאָרטאַציעס און מיט דער פֿאַרטיליקונג פֿונעם געטאָ. דרײַ טעג האָבן די ייִדן געקעמפֿט, ביז די דײַטשן האָבן דעם ווידערשטאַנד אײַנגעבראָכן.
אין 2024 האָט די צוקערמאַן גייט פֿונדאַציע געקויפֿט דאָס אייגנס, כּדי דאָרט צו בויען אַן אָנדענק־מוזיי. די פֿונדאַציע איז שוין יאָרן לאַנג אַקטיוו אין בענדין און האַלט דאָרט אויף אַ פּריוואַטע שיל אין אַ טעמעמענט־בנין.
לייענט דעם אַרטיקל אויף ענגליש.
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Netanyahu, IDF condemn Israeli soldier’s bludgeoning of Jesus statue in Lebanon
(JTA) — Israeli Prime Minister Benjamin Netanyahu is denouncing an incident in which a soldier bludgeoned a statue of Jesus in southern Lebanon, igniting criticism at a time when some Christians believe Israel discriminates against them.
A photograph of the incident spread widely on Sunday after being shared by a prominent Palestinian journalist, Younis Tirawi. The photograph shows a soldier in an Israel Defense Forces uniform smashing a statue of Jesus, which has fallen from its cross and is lying partially on the ground.
The IDF said it had examined the photograph and determined that it was real. “The IDF views the incident with great severity and emphasizes that the soldier’s conduct is wholly inconsistent with the values expected of its troops,” it said in a statement.
Netanyahu said the photograph had shocked him.
“Yesterday, like the overwhelming majority of Israelis, I was stunned and saddened to learn that an IDF soldier damaged a Catholic religious icon in southern Lebanon. I condemn the act in the strongest terms,” he said in a statement on Monday. “Military authorities are conducting a criminal probe of the matter and will take appropriately harsh disciplinary action against the offender.”
The incident took place in Debel, a Christian village in the region of Bint Jbeil, where Israel said it killed 150 Hezbollah operatives, including a commander, on the day before a ceasefire was imposed last week. A church in Debel posted a picture of the statue when it was intact, along with the line, spoken by Jesus in the New Testament during his crucifixion, “Father, forgive them, for they know not what they do.”
The incident comes comes as Israel fends off criticism from even its allies that it is discriminating against Christians. Tensions flared last month when the Israel Police, citing wartime safety regulations, blocked top Catholic clergy from holding a Palm Sunday service in the Church of the Holy Sepulchre in the Old City of Jerusalem, eliciting oblique criticism from the pope. Netanyahu said in response that he had ordered that the clergy be given full access to the church.
In his statement about the statue incident, Netanyahu emphasized that Christians in the Middle East face danger from Islamic fundamentalists, including in Lebanon.
“Israel is the only country in the region that the Christian population and standard of living is growing. Israel is the only place in the Middle East that adheres to freedom of worship for all,” he said. “We express regret for the incident and for any hurt this has caused to believers in Lebanon and around the world.”
The Lebanon incident adds to a number of incidents in which Israeli soldiers have been photographed or filmed desecrating religious objects or sites in areas where they have been fighting, including in Gaza. (The IDF has urged soldiers not to take or share photographs of their activities.) The Israeli army has denounced the incidents, but even those who have resisted the most strident criticisms of Israel say a pattern is adding up.
“The lack of discipline, professional conduct, and antagonizing of Christians in Lebanon and elsewhere is an entirely unnecessary and deeply harmful behavior that will further erode support for Israel and fuel those who believe this is a religious war of conquest,” tweeted Ahmed Fouad Alkhatib, a Palestinian writer and advocate in the United States who has criticized both Hamas and Israel.
The Lebanon incident also comes amid a number of incidents suggesting growing influence by religious Jewish leadership in the IDF. In recent days, soldiers were jailed for barbecuing on their base on Shabbat, when traditional Jewish law prohibits cooking; women soldiers were penalized for wearing immodest clothing to their discharge ceremonies; and the army was accused of barring women from wearing shorts while running in a race associated with the Jerusalem Marathon.
This article originally appeared on JTA.org.
The post Netanyahu, IDF condemn Israeli soldier’s bludgeoning of Jesus statue in Lebanon appeared first on The Forward.